He does not advise Arjuna simply to remember Him and give up his occupation. No, the Lord never suggests anything impractical. In this material world, in order to maintain the body one has to work. Human society is divided, according to work, into four divisions of social order -- brahmana, ksatriya, vaisya and sudra. The brahmana class or intelligent class is working in one way, the ksatriya or administrative class is working in another way, and the mercantile class and the laborers are all tending to their specific duties. In the human society, whether one is a laborer, merchant, administrator or farmer, or even if one belongs to the highest class and is a literary man, a scientist or a theologian, he has to work in order to maintain his existence. The Lord therefore tells Arjuna that he need not give up his occupation, but while he is engaged in his occupation he should remember Krsna (mam anusmara (BG 8.7)). If he doesn't practice remembering Krsna while he is struggling for existence, then it will not be possible for him to remember Krsna at the time of death.
Specific duty
Bhagavad-gita As It Is
BG Preface and Introduction
BG Chapters 1 - 6
Considering your specific duty as a ksatriya, you should know that there is no better engagement for you than fighting on religious principles; and so there is no need for hesitation.
There are two kinds of sva-dharmas, specific duties. As long as one is not liberated, one has to perform the duties of his particular body in accordance with religious principles in order to achieve liberation. When one is liberated, one's sva-dharma -- specific duty -- becomes spiritual and is not in the material bodily concept. In the bodily conception of life there are specific duties for the brahmanas and ksatriyas respectively, and such duties are unavoidable. Sva-dharma is ordained by the Lord, and this will be clarified in the Fourth Chapter. On the bodily plane sva-dharma is called varnasrama-dharma, or man's steppingstone for spiritual understanding. Human civilization begins from the stage of varnasrama-dharma, or specific duties in terms of the specific modes of nature of the body obtained. Discharging one's specific duty in any field of action in accordance with the orders of higher authorities serves to elevate one to a higher status of life.
O Partha, happy are the ksatriyas to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets.
As supreme teacher of the world, Lord Krsna condemns the attitude of Arjuna, who said, "I do not find any good in this fighting. It will cause perpetual habitation in hell." Such statements by Arjuna were due to ignorance only. He wanted to become nonviolent in the discharge of his specific duty. For a ksatriya to be on the battlefield and to become nonviolent is the philosophy of fools.
Arjuna was a famous fighter, and he attained fame by fighting many great demigods, including even Lord Siva. After fighting and defeating Lord Siva in the dress of a hunter, Arjuna pleased the lord and received as a reward a weapon called pasupata-astra. Everyone knew that he was a great warrior. Even Dronacarya gave him benedictions and awarded him the special weapon by which he could kill even his teacher. So he was credited with so many military certificates from many authorities, including his adopted father Indra, the heavenly king. But if he abandoned the battle, not only would he neglect his specific duty as a ksatriya, but he would lose all his fame and good name and thus prepare his royal road to hell. In other words, he would go to hell not by fighting but by withdrawing from battle.
Srimad-Bhagavatam
SB Canto 1
O trustworthy brahmanas, I now ask you about my immediate duty. Please, after proper deliberation, tell me of the unalloyed duty of everyone in all circumstances, and specifically of those who are just about to die.
In this verse the King has placed two questions before the learned sages. The first question is what is the duty of everyone in all circumstances, and the second question is what is the specific duty of one who is to die very shortly. Out of the two, the question relating to the dying man is most important because everyone is a dying man, either very shortly or after one hundred years. The duration of life is immaterial, but the duty of a dying man is very important.
SB Canto 2
None of the living beings is away from the Lord's gigantic body. Each and every one has a particular duty in relation to the supreme body. Disruption in the matter of discharging the specific duty assigned to each and every living being is the cause of disharmony between one living being and another, but when the relation is reestablished in relation with the Supreme Lord, there is complete unity between all living beings, even up to the limit of the wild animals and human society. Lord Caitanya Mahaprabhu displayed this living unity in the jungle of Madhya Pradesh, where even the tigers, elephants and many other ferocious animals perfectly cooperated in glorifying the Supreme Lord. That is the way to peace and amity all over the world.
Devotees of the Lord are engaged in the specific duty offered by the Lord, and such duties are successfully carried out without hindrance because they are ordained by the Lord. The credit of success goes not to the doer but to the Lord. But persons with a poor fund of knowledge take the credit of success into their own accounts and give nothing to the credit of the Lord. That is the symptom of the nondevotee class of men.
SB Canto 3
In Bhagavad-gita it is described that the Lord has divided the social system into four classifications of castes, or varnas, according to quality and work. Apart from Bhagavad-gita, in every society a man is known according to his quality and work. For example, when a man is constructing wooden furniture, he is called a carpenter, and a man who works with an anvil and iron is called a blacksmith. Similarly, a man who is engaged in the medical or engineering fields has a particular duty and designation. All these human activities have been divided by the Supreme Lord into four varnas, namely brahmana, ksatriya, vaisya and sudra. In Bhagavad-gita and in other Vedic literatures, the specific duties of the brahmana, ksatriya, vaisya and sudra are mentioned.
SB Canto 4
As stated in the Bhagavad-gita, the Lord has created four orders of social life, namely brahmana, ksatriya, vaisya and sudra. In the Narada-pancaratra it is very clearly described how each of the social orders can please the Supreme Lord. In the Bhagavad-gita (18.45) it is stated, sve sve karmany abhiratah samsiddhim labhate narah: by executing one's prescribed duties one can please the Supreme Lord. In the Srimad-Bhagavatam (1.2.13) also it is stated, svanusthitasya dharmasya samsiddhir hari-tosanam: the perfection of duty is to see that by discharging one's specific duties one satisfies the Supreme Personality of Godhead. When the Pracetas were performing sacrifices according to this direction, Narada Muni was satisfied to see these activities, and he also wanted to glorify Dhruva Maharaja in that sacrificial arena.
SB Canto 6
Mother Parvati was justified in punishing Citraketu, for Citraketu impudently criticized the supreme father, Mahadeva, who is the father of the living entities conditioned within this material world. The goddess Durga is called mother, and Lord Siva is called father. A pure Vaisnava should be very careful to engage in his specific duty without criticizing others. This is the safest position. Otherwise, if one tends to criticize others, he may commit the great offense of criticizing a Vaisnava.
Sri Caitanya-caritamrta
CC Adi-lila
His plenary parts and associates perform the work of weapons as their own specific duties. Please hear from me another meaning of the word "anga."
Other Books by Srila Prabhupada
Nectar of Devotion
Those who are constantly engaged in the personal service of the Lord are called anugas, or followers. Examples of such followers are Sucandra, Maṇḍana, Stamba and Sutamba. They are all inhabitants of the city of Dvārakā, and they are dressed and ornamented like the other associates. The specific services entrusted to the anugas are varied. Maṇḍana always bears the umbrella over the head of Lord Kṛṣṇa. Sucandra is engaged in fanning with the white cāmara bunch of hair, and Sutamba is engaged in supplying betel nuts. All of them are great devotees, and they are always busy in the transcendental loving service of the Lord.
As there are anugas in Dvārakā, so there are many anugas in Vṛndāvana also. The names of the anugas in Vṛndāvana are as follows: Raktaka, Patraka, Patrī, Madhukaṇṭha, Madhuvrata, Rasāla, Suvilāsa, Premakanda, Marandaka, Ānanda, Candrahāsa, Payoda, Bakula, Rasada and Śārada.
Descriptions of the bodily features of the anugas in Vṛndāvana are given in the following statement: "Let us offer our respectful obeisances unto the constant associates of the son of Mahārāja Nanda. They always stay in Vṛndāvana, and their bodies are decorated with garlands of pearls and with bangles and bracelets of gold. Their colors are like black bees and the golden moon, and they are dressed just to suit their particular special bodily features. Their specific duties can be understood from a statement by mother Yaśodā, who said, 'Bakula, please cleanse the yellowish dress of Kṛṣṇa. Vārika, you just flavor the bathing water with aguru scent. And Rasāla, you just prepare the betel nuts. You can all see that Kṛṣṇa is approaching. There is dust overhead, and the cows can be seen very distinctly.'"
Krsna, The Supreme Personality of Godhead
Lord Kṛṣṇa, as the ideal householder, executed all the religious functions of a householder without deviation. When the sunrise became visible, the Lord would offer specific prayers to the sun-god. The sun-god and other demigods mentioned in the Vedic scriptures are described as different limbs of the body of Lord Kṛṣṇa, and it is the duty of the householder to offer respects to the demigods and great sages, as well as the forefathers.
As it is said in the Bhagavad-gītā, the Lord has no specific duty to perform in this world, and yet He acts just like an ordinary man living an ideal life within this material world. In accordance with Vedic ritualistic principles, the Lord would offer respects to the demigods. The regulative principle by which the demigods and forefathers are worshiped is called tarpaṇa, which means "pleasing." One's forefathers may have to take a body on another planet, but by performance of this tarpaṇa system they become very happy wherever they may be. It is the duty of the householder to make his family members happy, and by following this tarpaṇa system he can make his forefathers happy also. As the perfect exemplary householder, Lord Śrī Kṛṣṇa followed this tarpaṇa system and offered respectful obeisances to the elderly, superior members of His family.
Lectures
Bhagavad-gita As It Is Lectures
Devotee: 31: "Considering your specific duty as a kṣatriya you should know that there is no better engagement for you than fighting on religious principles, and so there is no need for hesitation (BG 2.31)."
Prabhupāda: So here fighting is a matter of duty. That is the kṣatriya spirit. Fighting is not killing. Because people have no idea what is the soul, therefore they think that stopping war will help us in peaceful condition of the society. There are so many troubles so long this body is there. War is one of the items. Even war is stopped, there is no question that people will live forever.
Pradyumna: "Considering your specific duty as a kṣatriya, you should know that there is no better engagement for you than fighting on religious principles; and so there is no need for hesitation."
Prabhupāda:
- sva-dharmam api cāvekṣya
- na vikampitum arhasi
- dharmyāddhi yuddhāc chreyo 'nyat
- kṣatriyasya na vidyate
- (BG 2.31)
Sva-dharmam. Sva means "own." And dharmam means "occupation." Dharma means occupation and... (to Pradyumna:) You finished?
Pradyumna: Yes.
Prabhupāda: Sva means "own." Sva-dharmam: "one's own occupation." So according to Vedic civilization, everyone has his own sva-dharma. This has been misinterpreted by the rascals. Sva-dharma means anyone can discover his own religious principle. Yato mata tato patha. Whatever you think is religious principle, that's all right. This is going on. But that is not the meaning. Sva-dharma means "own occupation." Actually dharma means which you cannot give up. Dhṛ-dhātu. You have to capture it; to keep your existence you must capture it.
Srimad-Bhagavatam Lectures
Some boys came, three, four boys. They are no longer with us. They have left us. Now Nārada Muni said tyaktvā sva-dharmam. Sva-dharmam means everyone has got his specific activity, duty. So Nārada Muni says even if Of course, this specific duty is in reference with the system of varṇa and āśrama. Just like somebody is brāhmaṇa, executing the duties of abrāhmaṇa, somebody is executing the duty of a kṣatriya, somebody is executing the duty of avaiśya, or a śūdra, or a brahmacārī, or a sannyāsī, vānaprastha. There are eight divisions. So Nārada Muni says that if one gives up his occupational duty, specific duty either as a brahmacārī or sannyāsī or gṛhastha or brāhmaṇa or kṣatriya, he gives up Why he gives up? Tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer (SB 1.5.17). By sentiment or by association, he becomes encouraged that "I shall take to Kṛṣṇa consciousness. I shall give up everything." So Nārada Muni says, "Oh, it is a very good thing. Even if he's sentimental."Tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer (SB 1.5.17). And because one comes by sentiment to understand Kṛṣṇa consciousness he cannot stick. So bhajann apakvo 'tha. That means, bhajann, when the execution of devotional service is not complete, apakvo, immature Tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer bhajann apakvo 'tha patet tato yadi (SB 1.5.17). Or even falls down.
So a person situated in Kṛṣṇa consciousness is not troubled at all, even if he is put into very trying circumstances. Guruṇāpi duḥkhena. This is the test. That is called santoṣa, and satya, truthfulness, āstikya. Āstikya means belief, faith, faith in scripture, faith in God. That is called faith. This is faith. And when that faith is very much concentrated, then one can understand Kṛṣṇa. Viśvāsa śabde sudṛdha-niścaya, kṛṣṇe bhakti kaile sarva-karma kṛta haya. This is called strong faith or firm faith. What is that firm faith? When one is convinced that "If I am Kṛṣṇa conscious, then all my duties will be perfect." And that is the fact. Saṁsiddhir hari-toṣaṇam (SB 1.2.13). As I have several times spoken in this meeting, that "Let everyone be engaged to his specific duty. It doesn't matter what it is. But if you want to see that whether your function is perfected, then you have to test it, whether by your activities Kṛṣṇa is satisfied." Saṁsiddhir hari-toṣaṇam. Svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam (SB 1.2.13). So this santoṣa. If you think that Kṛṣṇa is satisfied... How you can know Kṛṣṇa is satisfied? Yasya prasādād bhagavat-prasādaḥ: "If you can satisfy your spiritual master, then you should know that Kṛṣṇa is satisfied." Yasya prasādād bhagavat-prasādaḥ. So if you are fortunate enough to have a bona fide spiritual master and if you can satisfy him, then you know that you have satisfied Kṛṣṇa. This is the process.
Sri Caitanya-caritamrta Lectures
Cāri varṇa means four castes, four division of human society: the brāhmaṇas, the kṣatriya, the vaiśyas and the śūdras. They have got their specific duties. One who is brāhmaṇa, he has got his specific duty. Culture, cultivation of knowledge is their first and foremost duty. Similarly, kṣatriya, he has got his specific duty. The fore and foremost is to establish good administration in the state. And vaiśya, he has got also specific duty. What is that? Cow protection and agriculture. That is the duty of vaiśya. And the śūdras, they have no responsibility. Therefore they serve these three higher class: the intelligent class, engaged in cultivation of knowledge; the administrator class, who are engaged in good government; and the mercantile, class who are looking to the productive side of the society. So this is natural. There is no denying the fact. In every society there is a natural division. A certain class of men, they are intelligent class, a certain class of men, they are, take part in politics, and a certain class of men, they delight in doing business. And there are certain classes—they do not do anything; simply by serving, they maintain themselves. So these four classes are there.
So according to Vedic civilization, these four classes are also recommended to serve the Supreme Lord, Supreme Lord. With their professional occupation, they want, they have to, they have to serve the Supreme Lord. That is the injunction of the Vedic literatures.
- cāri varṇāśramī yadi kṛṣṇa nāhi bhaje
- svakarma karite se raurave paḍi' maje
Therefore Lord Caitanya says that suppose an intelligent brāhmaṇa, he's very learned scholar and great philosopher, big thinker... Everything is all right. But he has no relationship in the matter of rendering service to the Supreme Lord. That is minus. That means learned scholar minus Kṛṣṇa consciousness. Similarly, a learned politician, able administrator, minus Kṛṣṇa consciousness... Similarly, a successful businessman minus Kṛṣṇa consciousness... Or the śūdras... Anyone, if he is minus Kṛṣṇa consciousness, then the result is that svakarma karite se raurave paḍi' maje: "By doing, by executing his specific duty, he's going to hell." Hell. It is fact. He's thinking that "I am doing my duty," but he's going to hell. So this is a version of Lord Caitanya Maha... He, even if he does his duty very nicely, still, he's going to hell. Raurave paḍi' maje. Raurave means hell.
Festival Lectures
Everyone has got particular, specific occupational duty. A brāhmaṇa has got his occupational duty. The kṣatriya has occupational duty. Similarly, brahmacārī, householder, and retired—everyone has got specific duty. That is mentioned in all the śāstras. In the Bhagavad-gītā also, that is mentioned, and in the Śrīmad-Bhāgavatam is also mentioned. And one is to be understood what he is according to his quality and work, not by birth. When it is default, it is taken on the basis of birth. But actually, in the śāstras, or scripture, there is no question of birth. Anyone can become a brāhmaṇa, anyone can become a kṣatriya, anyone can become a sannyāsī, anyone can become a brahmacārī provided he acts according to the quality of the work.
General Lectures
Sva-dharma means everyone has got some specific duty, occupation. Everyone. So if somebody gives up his specific duty in which he's engaged, tyaktvā sva-dharmam... Just like many boys and girls, they come here. They were engaged in something else, but all of a sudden they give up and they join this Kṛṣṇa consciousness movement. So for them, Bhāgavata says, tyaktvā sva-dharmam... Sva means his own occupation, dharma. Now here the dharma is not religion. Occupational duty. Tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer. Suppose after hearing some lectures of this Kṛṣṇa consciousness movement, he settles, "Now I shall begin Kṛṣṇa consciousness," and gives up his prescribed duties or occupational duty. Tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer bhajann apakvo 'tha patet tato yadi (SB 1.5.17). Bhajann. Now he begins chanting or regulative principles, but all of a sudden, he falls down. He falls down. He could not prosecute. By some reason or by some circumstances, he falls down. So Bhāgavata says, "What is the wrong with him even if he falls down?" Just see. Even if he falls down due to immature development of Kṛṣṇa consciousness, still, he's not loser. And Bhāgavata says, ko vārtha āpto 'bhajatāṁ sva-dharmataḥ. And what profit will he get, one who is very steadily engaged in his occupational duty? He's simply a loser because he does not know what is the aim of his life.
Conversations and Morning Walks
1968 Conversations and Morning Walks
Prabhupāda: Svanuṣṭhitasya dharmasya, everyone has got a specific duty. So one has to see that by his specific duty, entrusted with or discharging that duty, whether Kṛṣṇa is being satisfied. That's all. Therefore one has to accept a bona fide spiritual master to know whether Kṛṣṇa is being satisfied by his work. Who will certify? You cannot concoct, "Oh, I am doing for satisfaction of Kṛṣṇa." No, that is not possible. It must be accepted by the representative of Kṛṣṇa, "Yes, by your work, Kṛṣṇa is satisfied." Then it is all right.
1976 Conversations and Morning Walks
Puṣṭa Kṛṣṇa: They may say that we have arbitrarily given some specific duties to different people.
Prabhupāda: Hmm?
Puṣṭa Kṛṣṇa: They may say that we have arbitrarily given, that the kṣatriyas are supposed to kill, like this. But actually everyone should be a good man.
Prabhupāda: Not arbitrarily. It is given by Kṛṣṇa. It is not arbitrary. By the supreme order. How they can say it is arbitrary? Then what is the use of referring to Bhagavad-gītā? Things may not be arbitrary, whimsical, therefore we have to take reference from Bhagavad-gītā. Lawbook. When a judge gives his judgement, he does not give it arbitrarily. There is lawbooks. So there is no question of arbitrary. The reference is there. How you can say it is arbitrary? That is not a fact. Śāstra-vidhi. Rather, if you don't care for śāstra-vidhi, then he'll never be successful.
Correspondence
1967 Correspondence
Please accept my blessings. I am in due receipt of your letter post dated the 8th instant and I am very glad to note the contents. I was very much anxious to get the new address of our new center in Los Angeles and now I am pleased that our desire is fulfilled by the Grace of Lord Krishna. Your specific duty is to chant and hear the transcendental Name of the Lord, read some passages from my English version of the Srimad-Bhagavatam and Srimad Bhagavad-gita (Gitopanisad) and explain them as far as possible you have heard from me. Any devotee who has developed genuine Love for Krishna can also explain the truth about Krishna because Krishna helps such sincere devotee seated in his heart. Every one must be frustrated who is not Krishna conscious because the eternal relationship with Krishna is so nice. That eternal relationship with Krishna can be revived simply by chanting His Holy Name in right earnest.
Please accept my blessings. I am so happy to read your letter dated Dec. 28, 1967. And I am very concerned that due to your sincerity and service mood you have improved in Krishna Consciousness excellently. Whatever allocation of duty there may be, if we try to execute such specific duty sincerely, that alone can make us much more advanced in Krishna Consciousness. In the Bhagavad-gita, it is stated that for the fixed up devotee there is one duty. This duty is understood through the transparent medium via media of the Spiritual Master. It is better service to Krishna and Spiritual Master in a feeling of separation; sometimes there is risk in the matter of direct service. For example, Kirtanananda was giving me direct service by massaging, cooking for me, and so many other things; but later on by dictation of Maya, he became puffed up, so much so that he thought his Spiritual Master a common man, and was existing only on account of his service. This mentality at once pushed him down. Of course, those who are sincere devotee, they take direct service as an opportunity, but the illusory energy is so strong that it acts on this doctrine of familiarity breeds contempt. Kirtanananda was thinking I was existing on his service, instead of realizing I was giving him opportunity to do me some service.
1968 Correspondence
P.S. Please try to assist Brahmananda till my arrival in New York in April 1968. When I shall meet you I shall give you a specific duty and I hope you will be happy to discharge it. ACB
Regarding Purusottama, both you and Rayarama have inquired from me what specific duty he will have to execute here. My intention of calling him is that he expressed a strong desire to live with me in Montreal, so I wish to keep him with me at least for some time and train him to act as secretary. Of course, he will work in other spheres also, to secure advertisement, but in case Govinda dasi goes to Hawaii, I shall require a secretary. Govinda dasi is quite competent to act and she is doing very nicely, she is willing worker, educated and intelligent, everything complete, but the only thing is that she is young girl and I am a Sannyasi. At the present time of course Gaurasundara has gone there without any money, so he has no sufficient means just now for her to go there. At the present moment she is living at night with Nandarani and in the daytime she is assisting me as my secretary. Formerly when Gaurasundara was with me, she was living at night here also, but since he has gone with great responsibility for organizing a Hawaii center, he cannot be called, although I am feeling his separation because he was always helping me day and night. So after all it is an experiment, I do not know how the future program shall be fixed up, but if Purusottama's service is absolutely needed in New York, then he may go back again.
1969 Correspondence
Regarding Back To Godhead, the advertisements which you are now getting, especially the hippie advertisements, are not very good. Therefore, I am thinking of avoiding these advertisements. But so far as I understand, if we stop the advertisements immediately, the publication would be stopped altogether. So I do not wish to take such drastic way. I will be glad to know if you will submit to me an account of what is the actual expenditures and income for our Back To Godhead publication. Then we shall try to find out the money by some other means and then stop the advertisements. Eventually we wish to publish only purely Krishna Consciousness articles up to 48 pages per month. So please inform me of the actual expenditures, income, and also exactly how many hands are engaged in putting together an issue. Please list the names of your helpers and what is their specific duty.
1970 Correspondence
Regarding going together with Hamsaduta on Sankirtana Party, no, there is no need of specifically helping Hamsaduta because you are now engaged in direct service to the Lord, and it must be understood that this service is your specific duty.
1975 Correspondence
Please accept my blessings. I am in due receipt of your nice letter and am very pleased to read the contents. It is rare that an important man like yourself understands the prime importance of the Krishna consciousness movement. In the Bhagavad-gita Lord Sri Krishna says that it is the specific duty of the leaders of society to give an example of Krishna consciousness so that the common people will follow, yad yad arcarati srethas (BG 3.21). Elsewhere in Bhagavad-gita the Lord says that it is the leaders of the society who can understand rightly this transcendental knowledge; imam rajaso vidhuh. So it is very good that you have understood and are following the Lord's instructions in this way. Now you should perfect your knowledge on a solid basis.
| Page Title: | Specific duty |
| Compiler: | Syamananda, Visnu Murti, MadhuGopaldas |
| Created: | 1 of feb, 2008 |
| Totals by Section: | BG=5, SB=6, CC=1, OB=2, Lec=8, Con=2, Let=7 |
| No. of Quotes: | 31 |